THE TECHNOLOGICAL and scientific development that began in the latter part of
the 19th century brought with it an increased secularization of the world.
Religion seemed to be retreating under the siege of atheism. Many at the time
were seeing in this the death of the religious man.

But religion survived, and even though some were foretelling its end, André
Malraux foretold its victory, by the words that are now famous, “the 21st
century will be religious or will not be at all.” And the form in which
religion was to win the victory seemed to have been shaped in the midst of this
“battlefield.” But what exactly was going on in the bosom of the religious
world at this time?

The religious canvas of the 20th century was painted mainly in the colors of
the newest movement within Christianity: ecumenism. If in the beginning it was
nothing but an insignificant and ignored movement, soon, it was transformed into
a force that was more and more imposing, ending up as the main movement of the
Christian world.

The word ecumenism that describes this religious movement comes from the
Greek oikoumene, meaning world, earth, the whole dwelling part of the earth. The
word itself indicates the target of the ecumenical movement: one church in the
whole world, universal, and visibly united, ministering for the conversion of
the non-religious world. Ecumenism is an attempt to accomplish an ecclesial
unity and reunification, by the means of specific doctrines, methods and
activities.

Ecumenism is characterized by dialogue, openness toward communication with
the view of reaching a mutual understanding, partnership and collaboration.
Unlike the “openness to dialogue” of the denominations before them, which
was done just to prove the other party wrong and not to come to a common
conclusion, this movement offers “an ecumenical space” of discussion with
the very purpose of coming to common points of agreement.

The ecumenical movement is a novelty in the history of Christianity. Modern
organized ecumenism has its origins in two interdenominational meetings. The
first of them took place in London, August 1846, where 800 representatives of
main protestant denominations from 10 countries met to create, in their own
words, “a new thing in church history, a definite organization for the
expression of unity amongst Christian individuals belonging to different
churches.”[1] This meeting laid the foundation for what is now known as The
World Evangelical Alliance.

The second of these meetings took place at Edinburgh, in 1910. At this
conference, many protestant denominations met to discuss the possibility of
making mission work in the non-Christian world more efficient and to promote
closer inter-denominational relationships. This conference laid the foundation
for the body organized in 1948 as The World Council of Churches.

The doctrinal basis of these conferences was post-millennialism, according to
which doctrine, Christians had to convert the world before Christ would come
back.

Since that moment, ecumenism progressed at an incredible rate, becoming the
most popular trend in modern Christianity, challenging all denominations to a
response. Probably the most notable response came from the Roman Catholic
Church, at the Second Vatican Council, which answers affirmatively, though
ambiguously, to the protestant ecumenical movement.

The religious condition of the Christian world, characterized by a progress
of missionary efforts, the desire to expand the frontiers of Christianity,
tiredness due to centuries of denominational confrontations, the obsolete
attitude of traditional denominations toward the new challenges brought by a
rapidly changing world, fading denominational distinctions, the appearance of
new societies and movements, especially the Pentecostal movement and later the
Charismatic… all these contributed to the drawing closer of denominations, the
establishment of relationships and the beginning of dialogue which would
increase and strengthen in the following years.

The social conditions (racism, violation of human rights), political
conditions (appearance of several totalitarian regimes and dictatorships) and
the economic conditions of the world (extreme poverty of large portions of the
planet, the negative effects of globalization) generated situations that were
thought to require a response from Christianity.

These were the main factors that made up the background of the world
religious scene in which ecumenism was to begin its performance.

The most famous ecumenical organization, the one with the greatest openness,
is the World Council of Churches, an organization composed of Protestant and
Orthodox Churches that collaborates closely with the Roman Catholic Church.
Besides this one, there are many other ecumenical organizations, more or less
open to dialogue.

For this movement to be successful, all the component parts must be brought
together and kept as such, working as a whole, as an organism; even though its
every cell – local church, in our case – functions individually,
nevertheless, its work must follow the purpose of the whole organism.

Therefore, an efficient ecumenism must have all its parts brought into
harmony sufficient enough to make possible working together for a common goal.
This is accomplished by the means of four essential elements:

1. Common purposes

2. Common activities

3. Common doctrine

4. A legislative, executive and administrative apparatus that would insure
the implementation of the above three points at all levels, from the
international forums to the common members of a local church.

Since these points require our special attention, we will try to analyze each
one of them individually.

Common purposes

Among all the things that would make ecumenism impossible, the lack of a
common purpose would be the first on the list. This is the binding agent that
holds churches together, since the varied doctrine, common only in the main
points, is not strong enough to bring or hold together these ecumenical
churches.

It is essential that the main purpose of the movement would be the particular
purpose of every member of it. This purpose is one that would be followed even
if the organization would not exist.

The main purpose invoked is the going forth of the Gospel to the whole world,
the sharing of the Good News of Christianity with every inhabitant of the
planet. This is the purpose, or rather, the ideal of every Christian, every
church, every denomination of Christianity. This ideal has never been reached
before, and, even with modern means like mass media, it still cannot be reached.
But, what is practically impossible can become possible if all Christians,
everywhere, would work together for this on a local, regional, national,
international and even worldwide level. A worldwide ecumenical organization
would help individual efforts, making mission work more efficient, thus
increasing the chances of success.

Of course, along with the main purpose come other objectives of the
ecumenical movement, all of these being also the local or denominational
objectives of the different organizations engaged in this movement. The fight
for the defense of human rights, children’s and women’s rights, the fight
against ethnic and racial discrimination, violence and military conflicts, as
well as cooperation in humanitarian efforts; the promotion of peace… these are
only a few of the objectives which the ecumenical movement considers to be
called to. Slogans like love, fellowship, worship, praise, unity, equity,
justice, dialogue are found in the vocabulary of every member or admirer of this
movement.

The supreme purpose ecumenism proposes to Christians is to be “one in
Christ.” It is said that all the members of the universal invisible church
must be one in Christ, referring to the words of the Lord from John 17, “that
they all may be one; as thou, Father, art in me, and I in thee, that they also
may be one in us: that the world may believe that thou hast sent me.” The
unity in the mystical body is absolutely necessary in order to convert the
world, claim the promoters of ecumenism.

Here is how the WCC sees the unity of the mystical body and the result of it:
“the churches together serving a world in need.”[2] The same document
further states: “After centuries of division, the churches recognize anew that
they are one in Christ. Within the ecumenical fellowship they witness together,
work against injustice, and seek to overcome their theological and historical
differences.”[3]

Common Activities

But there must be found ways of putting into practice the above mentioned
purposes, otherwise, they remain only on paper. This leads us to our second
point of the program of the ecumenization of Christianity: common activities.

Doubtless by just working together with our neighbor, making conversation
with him, we come to know each other better. We are always closer to a person
that we know, it does not matter how little, than to a stranger. Likewise,
organizations come to strong long-lasting relationships by means of common
interdenominational activities and dialogue. Pope John Paul II said: “The more
that we meet together and love one another, giving witness to the joy that
unites us, the less difficult will be the path ahead.”[4]

These activities must exist at all levels. Congresses and conferences are
organized, where national and international leaders of several denominations
participate. Such meetings can be dismissed with a fellowship dinner, the Lord’s
Supper or even with the rite of feet-washing between these leaders. Seminaries
or classes on different themes, where renowned professors from different
denominations are invited, are also useful for the training of future ministers.

Mass-media is also used to promote ecumenism. Talk-shows where prominent
figures of various denominational backgrounds are invited, to discuss friendly
topics common to all; different publications, articles in newspapers, internet
sites, audio-video materials – all these are used to promote ecumenism and
common attitude and action.

Interdenominational, social or charitable organizations like orphanages,
senior citizen homes, soup kitchens for the poor, kindergartens, schools,
clinics and hospitals all have their important part in the play. But the crucial
importance belongs to the ecumenical manifestations in which the common members
are involved. If ecumenism fails at this point, the above mentioned activities
are deprived of all ecumenical fruit and importance.

The common members represent the overwhelming majority in every denomination
and if the decisions made at the top of the pyramid do not find their
fulfillment at the base, it is like they never existed, because this level is
the real mirror of the ecumenical system, reflecting its true state and
efficiency.

Therefore, marches that unite such members as well as other manifestations of
this kind, like religious concerts, crusades and other common religious
programs, held in neutral locations, all these bring their contribution in
sowing an ecumenical attitude in the hearts of the participants, in the bosom of
their churches and in the community to which they belong.

But one of the most efficient instruments used for the accomplishment of a
mental or spiritual unity on an international, nay, even worldwide level, is
prayer – a specific time when all believers worldwide pray for the same
things. This leads us to what is known as “The World Week of Prayer.” It
brings together, in a spiritual sense, all the participants worldwide. This week
is observed once a year, but the dates sometimes differ. The theme, the biblical
texts and the prayer requests are also supplied to all, so that the unity of all
participants may be even deeper.

As a concept, the prayer for unity of Christians, in which several
denominations participate, existed as early as the 18th century and grew in the
19th and in the first decades of the 20th. These ideas came either from
protestants with Pentecostal inclinations, or from Roman-Catholics.

The World Week of Prayer concept originated with the French abbot, Paul
Couturier, who, in 1935, proposed “The Universal Week of Prayer for Christian
Unity.” The year 1964 brought two extremely important events. The first took
place in Jerusalem, where Pope Paul VI prayed with the orthodox Patriarch of
Constantinople, Athenagoras I, that they “all may be one” (John 17). The
second took place at Rome, where the “Decree on Ecumenism” of the 2nd
Vatican Council emphasized that prayer is the soul of ecumenism and encourages
the keeping of the Week of Prayer. In the year 1965, the Faith and Order
Commission of the World Council of Churches and the Secretariat for Promoting
Christian Unity (known today as the Pontifical Council for Promoting Christian
Unity) of the Roman Catholic Church began together the official preparation of
the material for the Week of Prayer, which was used for the first time in
1968.[5] Since then, the usage of these materials has continually increased,
being used now by approximately 550 million ecumenical Christians.

Though other ecumenical organizations use different dates or materials, the
ideas and the practice come from the source quoted above.

A step beyond the boundaries of Christianity and of the dialogue with
monotheistic religions was made by Pope John Paul II who called all the
Christian denominations and the main world religions to pray together for peace.
This was accomplished for the very first time on October 27, 1986 in the town of
Assisi, Italy. There, under the supervision of the pope, representatives of the
main Christian denominations, as well as Jews, Muslims, Hindus, Buddhists and
American Indians, came together and prayed, each one to his god, in his own
particular manner, for the peace of the world.

Following the “spirit of Assisi,” as John Paul II called it, these
meetings continued every year, in different locations, the 1998 edition taking
place at Bucharest, Romania. This call to prayer opened a door to inter-faith
dialogue, where polytheistic and animist religions are also invited, giving,
thus, a new dimension to ecumenical dialogue, by drawing closer together the
great religions of the world.

Other common activities of a special importance for the ecumenical movement
are religious holidays. Complex ceremonies, traditions and different customs
have developed around them, leading to a “spirit” of these holidays: a
powerful emotional charge to all the participants. The main ecumenical holidays
are Christmas, the Baptism of Jesus, Palm Sunday, Easter, Pentecost, the
Ascension. The dates of these holidays are set by the Roman Catholic Church and
by Orthodox Churches.

In the past, evangelicals categorically opposed these holidays because of the
pagan origin of their dates and practices and also because there is no
commandment in the New Testament to observe such holidays.[6] In present times,
evangelicals that are involved in the ecumenical movement participate in the
Catholic/Orthodox holidays, selecting out of these observances those that have
some connection with Jesus.

Why are these varied common activities so important? One work is worth a
thousand words. And even more, if the words bring forth arguments instead of
consensus… At the same time, when people are kept busy, their disposition
toward meditation or doctrinal study, regarded only as simple theory when
compared with the activities they are involved in, decreases.

And these reasons are more than sufficient in the attempt to calm the waters,
already too troubled over doctrinal issue.

Common Doctrine

The third point is by far the most difficult, creating fiery debates and
great arguments between the participants in these discussions. The previous two
points were designed to help in the accomplishment of this third one. Only with
such an accomplishment would ecumenism have a solid foundation and the unity
would be thorough.

The thing that hinders the doctrinal unity of the movement and slows down the
fulfillment of the ecumenical objectives is denominational identity: that is the
maintaining by the member denominations of doctrines specific to them, which
makes them different from other members.

Most denominations base their existence on these very particularities. The
problem they face is that, with the leveling down of these particularities, they
lose not only their identity but also the reason for their separation and
establishment. If they accept the giving up of their distinctions, they denounce
their founders and predecessors as schismatics and charlatans.

The model ecumenical church is a “post-denominational one,” where
churches refuse to consider the differences between them, insisting to look only
on shared likenesses.

Nevertheless, denominational identity remains an intense problem. Even the
WCC faces this serious problem. They say: “Yet another challenge comes,
paradoxically, from the sharpening of identities in churches within the
traditional ecumenical movement. This may be a necessary response to a rapidly
changing world, with its uncertainty about the future, loss of traditional
social values and increasing secularisation. It need not be anti-ecumenical. But
it often is: an emphasis on the local and familiar, a fear of what is different,
financial stress – such factors call forth a ‘re-confessionalizing’, a
turning inward which leaves fewer resources for the ecumenical fellowship.”[7]

Any such “sharpening of identitites” and inward looks to their own
particularities is a challenge for ecumenicals, as long as they try to just
cover the differences, and not to settle them once for all.

As a protection against some ecumenical heterodox groups and as an attempt to
show their members that they share also common doctrine, not only purposes and
activities, a submission to a confession of faith is a condition to join an
ecumenical movement.

This confession being an ambiguous one, there still remain enough untouched
points of doctrine and sufficient room for denominational identity to allow
cooperation between various groups. The purpose of the confession is not the
solving of these differences, but the emphasis on common faith elements,
bringing the joined churches into an “ecumenical space” where they can
discuss their doctrinal differences.

According to the promoters of ecumenism, there are two pillars upon which the
whole movement rests: The Holy Scriptures and the Nicene-Constantinopolitan
Creed. We will discuss later the scriptural basis for ecumenism. The ecumenical
essence of the Creed is found in the statement: We believe in the one holy
catholic [universal] and apostolic church. The doctrine regarding the Church,
developed in the ecumenical Councils, call all those that believe in the
universal church to spiritual, practical and doctrinal unity.

A common doctrine remains, doubtless, the most difficult point to be
accomplished, and seemingly now impossible. But the diminished importance of
doctrine in a pragmatic action-oriented world favors the fulfilment of this
purpose. It does not really matter what you believe as long as you are involved
in mega-actions, such as human rights defense, aid for the poor of Africa or
militation for peace in the Middle East…

The Apparatus

The fourth point is the legislative, executive and administrative apparatus
that makes the decisions and insures that the decisions made at the top are
executed at all levels. Indeed, we are talking about a well structured pyramid
organization.

The decisions made at the headquarters are transmitted to every national
member organization, which, in their turn transmit them to their regional
organizations. From here, the decisions are brought to the local level (the
churches) by pastors, committees or other authorized ministers. This structure
is composed of associations, unions, conventions, alliances of churches or
inter-religious councils. In fact, even mission boards and church committees may
be included here, since everything that goes beyond a local democracy is a piece
in this immense worldwide machinery.

Of course, most of these unions, conventions, etc. were not founded to serve
the purpose of ecumenism, but, in time, they changed their character and
purpose. Ecumenism found in these supra-church organizations a structure already
formed and functional, and uses it as an important instrument in its rapid
advance.

These pyramid structures are strictly necessary for the ecumenical movement
because, had they not existed, the discussions would have had to be held with
every local church individually, which process would require a long period of
time and huge human and financial resources.

Since ecumenism would function only on a local level without supra-church
organizations, we will take two examples that show how some worldwide decisions
are accomplished in the life of a common member in a local church.

The first example refers to the world week of prayer of the World Council of
Churches.

In the WCC, the decision is made that the world week of prayer will have the
theme “he makes both the deaf to hear, and the dumb to speak” – Mark 7:37.
The biblical texts, the comments and the prayer requests are also prepared
aforetime. These materials are taken by the delegates of the Evangelical
Lutheran Church of America and are sent from the churchwide organization to
their regional organizations. From here, they are sent to the 65 synods, among
which are North Western Washington Synod, South Eastern Iowa Synod and
Metropolitan New York Synod. From these synods, the materials come to local
churches, in Seattle, Davenport or New York, fulfilling their purpose, that is,
to unite in prayer and spirit the American Lutheran believers with the other
hundreds of millions of believers who are participants to the same ecumenical
event.

In order to see even better the ecumenical pyramid system and the way it
works, we will take the second example closer to us.

A similar program of common prayer is initiated by the World Evangelical
Alliance. This program may take the form of the above mentioned one, or may be
just a call to prayer regarding a certain need. Such a call to prayer may be on
behalf of the Christians in North Korea or for the “persecuted Church”
around the world.

The path of such a program may follow this route: from the headquarters of
the World Evangelical Alliance, the appeal is transmitted to the European
Evangelical Alliance, which, in its turn, sends it to the Romanian Evangelical
Alliance (made up of the Baptist, Pentecostal, Christians after the Gospel
Unions and the Orthodox movement Army of the Lord). The next step the appeal
takes is to the Union of the Christian Baptist Churches of Romania, and from
here it is sent to their regional associations, which are the Communities of
Baptist Churches of Banat, Arad, Bucharest, etc. From these associations, the
appeal is brought by the pastors to the local churches who unite in their time
of prayer for Korea or for the persecuted church along with the hundreds of
millions of other nominal Christians from different protestant and
neo-protestant denominations, from all over the world, participants in the same
ecumenical event.

Of course, not all the churches that are part of ecumenical organizations
have the same rhythm in implementing the decisions made at the top. There exists
a certain liberty at higher levels in sorting the decisions, so that none comes
to the common member before being filtered. In this way, some churches are
running ahead, others are coming behind. But all of them have the same target
and will arrive, sooner or later, at the finish line.

The Real Purpose of Ecumenism – The “One World Church”

Besides the purposes already enumerated, there is another objective, not
often talked about, which becomes clearer as worldwide ecumenism is studied
carefully. This objective is the One World Church.

The purpose of ecumenism is to bring Christianity from the state it was
found, that of “Churches separated” to the state of “Church One.” Now we
are in the intermediate state of “Churches one,” a phase characterized by
common purposes and activities. The final phase will not be accomplished until
the doctrinal issue is solved.

But what will be the role of Catholicism in the future? Why is the Catholic
Church interested in ecumenism? She does not consider herself as holding only
partial truth, nor does she think truth is to be looked for and found in the “ecumenical
space of discussion!” The Catholic Church is the only one that has a different
position from the rest of the churches involved in ecumenism. Our answer is that
the Roman Catholic Church seeks the returning to her of her lost and prodigal
daughters, now called by her “separated brethren.” And nothing helps her
cause better than ecumenism!

The Catholic Church already cooperates with different ecumenical movements,
the discussions between these parties being in some cases quite advanced. Since
no ecumenical movement has such doctrinal consistency as can be found at the
Vatican, a union of these parties would lead to that One World Church, the
strongest religious organization the world ever saw in its history…

Ecumenical activities – the Social Church

The involvement of ecumenical churches in humanitarian, social and political
activities makes them social-humanitarian institutions or organizations for
defending human rights, and not churches of Christ! This is not the kind of work
for which the churches were left on earth!

The churches must be working for the objective expressed in the command of
the Savior: “Go ye therefore, and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost: Teaching them to
observe all things whatsoever I have commanded you: and, lo, I am with you
alway, even unto the end of the world. Amen.” – Matt. 28:19-20. “Go ye”
is a divinely authorized commission or sending (vs. 18), the sent ones are
working for God (vs. 19) and enjoy Christ’s presence (vs. 20). The disciples
are persons who heard the Gospel, believed it and were baptized (Mark 16:15,
16). The duty of the church of that time and the duty of all her descendents is
to preach the Gospel, to baptize those who believe it and to teach them the
whole Christian doctrine. The responsibility of all these actions belongs to the
churches, and in obedience to Christ is not one to be done outside of churches!
Yes, evangelization, administration of the ordinances and instruction in the
faith done in heretical or apostate churches are not acts of subjection to
Christ, but rather acts of rebellion and imitation of truth!

If a church does not fulfill the purpose unto which she was left here, if her
activities are not related to this objective, she cannot be a church of Christ!
It does not matter how much good it does for the community, how many poor people
she helped in third world countries, or what international political
accomplishments she had, all these put together will not make her a church of
Christ![8]

Ecumenism – Founded on False Doctrine

In the attempt to resolve the doctrinal problem, ecumenism appeals to subtle
and dishonest strategies. Some of them are the following: the distortion of
Christian history with the view of healing the wounds of the past, the
reinterpretation of denominational particularities, the redefinition of
doctrines, when such is possible and helpful, the abstractization and
relativization of such terms as unity, love, truth, fellowship, Church, body of
Christ, etc. which lose their meaning and weight when taken out of their
biblical context, and come to mean something else than their original
designation…

But how strong is the common doctrinal foundation of the ecumenists? We shall
analyze the validity of the interpretations given to the scriptural texts that
are considered to be the doctrinal basis of ecumenism.

One of the main doctrines ecumenism owes its existence to, as already
mentioned, is post-millennialism. The ideas of the founders were that Christ had
to find, at his coming, a converted world. Does the Bible speak about the
conversion of the whole world? We answer with a definite “NO!” bringing only
one of a multitude of proofs, this alone being convincing enough. The Lord says:
“…when the Son of man cometh, shall he find faith on the earth?” – Luke
18:8. The implication is that truth will be here, but not a lot. There is no way
He will find a converted world!

One doctrine that brings the ecumenists closer is the doctrine of salvation
by works. Catholicism states that participation in the sacraments of the Church
is the way to salvation; Orthodoxy preaches also the doctrine of human effort in
the attempt to reach sanctification; Evangelical Protestants promote decisional
regeneration, or the exercise of the human free will in making a decision for
Christ, manifested in a variety of forms. All of these are nothing but mere
branches of the same humanist doctrine – the human capacity to save itself, to
merit God’s grace.

The verse so often quoted by ecumenists, “one Lord, one faith, one baptism”
shows the spiritual, doctrinal and practical unity of church members.

“One faith” shows the unique and compact character of truth. This truth
was revealed by God in the Holy Scriptures, and the responsibility to defend it
and proclaim it to the world was given to churches. In this sense, a church of
God is “the pillar and ground of the truth” (1 Tim. 3:15). Hence, the truth
is not in the place where every denomination brings its contribution to truth,
as the ecumenists are teaching, but in the scriptural God recognized assembly,
because only in such a church the Holy Scriptures are really believed and
proclaimed!

The unity in diversity taught by Paul in 1 Corinthians 12:12-27 and Ephesians
4:1-16 is the spiritual and doctrinal unity of the body as a living organism in
the diversity of members (that had different designs, gifts and even different
measures of such graces). This unity was their basis for common activities and
common purpose in the body or assembly in that certain place.[10]

What is present ecumenism teaching us? The unity of the mystical universal
body of Christ in purpose and action, in the diversity of doctrine. Once again,
the difference between God’s way and man’s way is clearly seen.

John 17:21 is also one of the most quoted scriptures in the ecumenical world,
“that they all may be one…” The key of correct understanding of this
passage is found in the study of the context. It is not social activities that
bind together the disciples of Jesus, but His presence in them (vs. 23) –
spiritual unity – and the Word received by the Lord from the Father and given
to them (John 17:8, 14, 17, 20, 21) – doctrinal unity. Only in these ways
could those of that time be one and this is the only way we, in this time, can
be one with the apostles.

True unity does not lie in a common purpose or in common actions, does not
lie even in love! True unity lies in truth, in the holy Word! People today are
ready to sacrifice the truth on the altar of love to the honor of unity, but
their union will not, cannot be accepted by God! The way of ecumenism is the
human alternative to the divine plan, because it despises the revealed way to
accomplish unity.

Oftentimes ecumenism appeals to the Scriptures to justify itself. But can we
find in the Scriptures examples of ecumenism, of openness toward other faiths
and of toleration of errors? Was Jesus, our Lord and Savior, an ecumenical
leader, open to dialogue and cooperation with the other contemporary religious
groups? Is He really praying for ecumenism in John 17? Anyone that studies the
context and the life of Jesus will clearly answer in the negative. What about
His followers? Were the apostles ecumenical in thought and action? What do the
Scriptures say?

Our Savior had polemical discussions, not ecumenical ones with the religious
leaders of His days, condemning their deviations in doctrine and practice (Mark
7:9, etc.). Consider Peter, preaching on the day of Pentecost and later in the
Temple, defending himself before the Sanhedrin, and Stephen preaching before the
same body. They did not try to establish ecumenical dialogue, they did not try
to find common solutions to enable collaboration with the Jews, but they
preached directly their message, even though many of their hearers were gnashing
their teeth in anger at hearing their words. Paul is not seeking common points
between Christianity and paganism when he spoke to the Athenians on Mars’
Hill, or in the city of Listra.

The messages preached by all of them emphasized the individuality and the
uniqueness of Christianity as possessor of full truth (See Acts 2:14-36;
3:12-26; 4:8-12; 14:8-18; 17:22-31).

It is obvious that the first Christians did not conceive of any inter-faith
dialogue. But neither did they conceive negotiations with “separated brethren,”
that is with those who did not remain fully faithful to the Christian teachings,
but took upon themselves the authority to add to or take from the teachings
received from the apostles. Hence, Paul calls repeatedly to separation from
these people, “…that ye withdraw yourselves from every brother that walketh
disorderly, and not after the tradition which he received of us” (2 Thess.
3:6). “And if any man obey not our word by this epistle, note that man, and
have no company with him, that he may be ashamed. Yet count him not as an enemy,
but admonish him as a brother” (vs. 14, 15), showing the proper attitude
toward those who departed from truth (See also Rom. 16:17, 2 Tim. 3:5, Titus
3:10, 2 John 10, etc.).

Another verse the ecumenists refer to in order to justify their attempt to
reach unity in doctrinal diversity is Philippians 3:16, “Nevertheless, whereto
we have already attained, let us walk by the same rule, let us mind the same
thing.” Like every other time, the study of the context solves the supposed
problem and rejects the claims of the ecumenists.

In the previous verses Paul talks about the perseverance in the life of
faith, comparing it in verses 12-14 to an athlete’s run, in which he tries to
get to the finish line, that is the resurrection of the dead. Verse 15 says: “Let
us therefore, as many as be perfect, be thus minded [to keep running,
persevering]: and if in any thing ye be otherwise minded [doctrinal variation
from Paul], God shall reveal even this unto you.” Paul does not give up one
inch of doctrinal field, but states that God will lead those who were differing
from the apostle to the same doctrine. In verse 17, Paul urges them to follow
him as he was to be an example for them.

In this context, Paul pleads in verse 16 for unity based on common doctrine,
and this unity was to grow as doctrinal differences were eliminated, not by
negotiations and attempt to reach consensus, but by aligning themselves with the
doctrine revealed and authorized by God.

These are only a few examples of the many that could be quoted to prove that
there is no ecumenical thinking in the Scriptures, neither such practice among
the first Christians. No, ecumenism did not exist even as an idea in the New
Testament, much less as a practice! And since all the New Testament churches
were independent, and none of the supra-church organizations of today existed
then, ecumenism was impossible!

Therefore, what is the true foundation of ecumenism? From the multitude of
possible examples, we have chosen only some to prove that the Bible does not
support ecumenism. There is only one pillar left: The Creed and the Dogmas that
developed during the ecumenical Councils, after Christianity became state
religion! This is the true foundation of ecumenism! This is the foundation upon
which the Catholic Church has discussions with the Orthodox Churches, and upon
which the Protestants are brought back to their Mother Church!

The Ecumenical Pyramid

We might say that without the pyramid of para- and supra-church
organizations, ecumenism would be impossible! How much time, effort and finances
would be required to persuade hundreds of thousand local independent churches of
different denominations to join in such an ecumenical “dance?” It is
impossible to give such an answer…

But we may ask, at this point, where is the starting point, the source of
ecumenism? Some would answer: the supra-church organizations, such as
associations, unions, conventions, etc. That answer would be correct, but
incomplete. Even though the ideas start there, the responsibility for the
development of ecumenism belongs to local churches! Indeed, it was not the local
churches that decided the change of the flag from the mast, but the
organizations superior to them. The local churches found themselves in a
position of indifference, ignorance or inability to change something in the
system.

Let us remember that it was not always so! These organizations, transformed
into instruments of worldwide ecumenism that dictate to the local churches the
course they have to follow did not always exist! There was a time when churches,
independent but working together as sisters, were contending for biblical truth
as they understood it, keeping themselves separated from everything that seemed
to be evil or unbiblical!

Today, the idea of a democratic independent church seems to be something
strange, at least. Independence was lost and the simple democracy of a local
church was replaced with a bushy hierarchy of boards and committees all out of
the control of a local church.

Membership in a scriptural church brings with it the responsibility to
contribute to the church’s life by participation in the democratic process of
making decisions, by the vote of the members. In these supra-church systems,
however, the power of decision does not belong to the member, but his
representatives. The church is not any longer a democracy under Christ, her
Head, but a republic where members choose a small group to make decisions for
them. In such cases, the common member and the local churches lose the control
over the activities that take place at superior levels and become just the
executors of the orders that come from above.

The ordinary member does not care any more about what happens and is
satisfied to believe everything he is told and to execute what he is ordered.
And for such a member, ecumenism seems to be the safest and most comfortable
path to follow in the future.

Conclusion

Is ecumenism really the only option for the future of Christianity, the only
way to take the Gospel further? A prominent Romanian ecumenical preacher said
some years ago: “The future of Christianity is a moderate ecumenism…” Is
that so? Compromise, giving up the identity, politically correct doctrine… is
this the way without alternative we will follow? Let us remember where it leads…
The way of ecumenism, paved with good intentions, with beautiful slogans about
unity leads to the one world church, united in purpose, activities and doctrine
but without Christ and truth!

What is then the alternative to ecumenism? We find the answer in the
Scriptures, “be ye separate” – separation from all that is defiled, the
independence of churches from the state and from supra-church organizations.
Yes, churches totally separated from the state, independent from associations,
conventions, alliances and councils is THE ONLY REAL ALTERNATIVE to
ecumenism![11]

But are all independent churches the churches of Christ? No, only those who
have their doctrine, practice and origin in the Church established by Jesus! His
churches do not follow the teachings of men, but the Word of God; they were not
established by some man, but by Christ (Mat. 16:18)! Christ stood by these
churches in all their bi-millennial existence, because He said: “…and, lo, I
am with you alway, even unto the end of the world.”

The only churches that preserved the original Christian doctrine and practice
and can claim an uninterrupted existence in all times are churches of a Baptist
kind.

In these two thousand years of Christian history, churches of a Baptist kind
(known in these times under many different names) never ceased to exist, but
they continually carried on the struggle for a pure church. Thus, these Baptists
opposed the Catholics and Orthodox and the pagan doctrines they brought into
Christianity. They held the Protestants responsible for stopping midway on the
road to a pure church, being thus the authors of a further confusion. These
Baptists condemned the heresies of the modern restoration movements, holding
such a restoration unnecessary and unscriptural. They subjected all these groups
to the test of the Scriptures, the universal standard for measuring all the
teachings of men, reproving and rejecting all those who came short to this
standard.

These churches subjected themselves to the same test of the Scriptures, and
found that some of them that had the name “Baptist” were not scriptural
churches any more. Some of these churches organized themselves and created
supra-church structures that serve the ecumenical movement today. These turned
their ear from God’s call to separation, polluted biblical teaching and
practice and came to deny their very history and predecessors, just for the sake
of conforming to the image of this unification movement. But their apostasy and
unfaithfulness does not destroy God’s faithfulness to His promises!

Just as he did in every century, God, in His providence, kept also in these
times a remnant of churches faithful to Him so that it might be said that there
was no time in these two thousand years of Christian history in which He had no
testimony!

We believe that true churches today are found among the Baptist churches;
they are independent and missionary. They preach the free grace of God and in
the work of perpetuation (preaching, baptizing and establishing new churches),
they practice the New Testament order, that is, a scriptural church organizes a
new scriptural church!

Thus, we call you not out to a confused, obscure place, but we call you to be
part of the churches of the Lord, that are pleasing Him, churches that have no
other Head but Him, that are ready to obey Him no matter how great the price may
be! We call you to be part of an Independent Sovereign Grace Landmark Missionary
Baptist church!

“…come out from among them, and be ye separate, saith the Lord, and touch
not the unclean thing; and I will receive you, And will be a Father unto you,
and ye shall be my sons and daughters, saith the Lord Almighty” – 2
Corinthians 6:18

“And I heard another voice from heaven, saying, Come out of her, my people,
that ye be not partakers of her sins, and that ye receive not of her plagues.”
– Revelation 18:4

[4] The message of Pope John Paul II to the participants in the XIIth
International Meeting of Peoples and Religions for the Day of Prayer for Peace
in Bucharest, 1998. http://www.santegidio.org/en/ecumenismo/uer/1998/papa.htm

[5] Some key dates in the history of the Week of Prayer for Christian Unity,
vezi http://www.wcc-coe.org/wcc/what/faith/wop2006-10.pdf sau Resources for the
Week of Prayer for Christian Unity and throughout the year 2006,
http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/weeks-prayer-doc/rc_pc_christuni_doc_20050603_week-prayer-2006_en.html.
The full text of Decree on Ecumenism of the 2nd Vatican Council can be found at
the following address:
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html

[6] These holidays are a superposing of Christian names on ancient Jewish
rites or, more often, on ancient pagan holidays, from which the practices and
sometimes even the dates were preserved.

[8] This is no excuse for churches not to help those in need, to defend the
oppressed, to preach peace against violence, etc. but it must never be forgotten
that the objectives and activities of the churches are of a spiritual nature and
all the other activities of a material nature must be done with a view toward
the spiritual one.

[9] By its very definition, grace is unmerited favor. It is the gift or the
favor that God makes to man, without the man deserving in any way what is given
to him. The motive of God giving grace depends totally on Him, and not on man.
The Scriptures say salvation is by grace, to the exclusion of human works (2
Tim. 1:9, Tit. 3:5, Eph. 2:8, 9). Speaking about election, apostle Paul excludes
the idea of mixing grace and works or the earning of grace by works in Romans
11:5, 6. To say that you can earn or merit grace, God’s unmerited favor is the
grossest contradiction in terms.

[10] The comparison of the church with a body in the writings of Paul
indicates clearly the way he understood the nature of the church. A body
involves locality, both in time and space (if a leg is in Africa, a hand in
America, an ear in Europe in the Middle Ages and the other does not exist yet,
being still future, it is ridiculous to say that all this members form presently
a body) but also a spiritual and organic union (even if all the components of a
body are to be found in the same place and time, but are separated or amputated
from it in such a way that the body is completely disassembled, again, we cannot
conceive of calling these members a real body (see Eph. 4:16)). Therefore, when
we refer to the word church, we mean the local assembly in a certain place.

[11] It should not be understood that a local church is a closed and isolated
community, not having any connection with other churches of the same faith and
practice. On the contrary, following the New Testament pattern, churches may
have dialogues and may cooperate with other churches like them but having as a
basis the very spiritual and doctrinal unity that is lacking in the ecumenical
movement.